海印寺 法寶殿과 大寂光殿 智拳印 佛像에 관한 고찰 - 제작시기 검토와 도상의 화엄교의적 해석을 중심으로 -

The purpose of this study is to reexamine the period of production of Bodhtagri Mudra Buddha Statues in the Haeinsa Temple in Beopbojeon where the statue marker, on which “gilding was completed in the 3rd year of Junghwa (中和, 883)” was written, was found. This study also analyzes relationships between the Bodhtagri Mudra Buddha Statues in Daejeokgwangjeon and Beopbojeon because they look the same in the Hwaeom doctrines. Since it is unclear whether the sentence “gilding was completed” was written on the statue marker below means the period of the statues’ construction or the new gilding, attempted to solve the problem by analyzing the patterns of the statues. According to the results from the Bodhtagri Mudra Buddha Statues in Beopbojeon, the heads are somewhat changed, but they reflect the patterns of the statues of the Buddha in the last period of Silla generally. Therefore, it can be concluded that the 3rd year of Junghwa (883) was not the time when new gilding on the Bodhtagri Mudra Buddha Statues in Beopbojeon was inlaid and worshiped but the time of the first construction of the statues. We can often find two sets of Bodhtagri Mudra Buddha Statues in the last period of Silla as in the Bodhtagri Mudra Buddha Statues in Beopbojeon and Daejeokgwangjeon. It is estimated that those two sets of Bodhtagri Mudra Buddha Statues embody “Two Buddha Statues of Dharmakaya (Kr. Hwaeomibul, 華嚴二佛)” which is thought to refer to Vairocana Buddha and Locana Buddha both in Haeinsa Temple’s Myogilsangtapji. In the last period of Silla, Vairocana Buddha and Locana Buddha were both Dharmakaya Buddha images; therefore, they were expressed as the combination of Bodhtagri Mudra with no iconic division. Accordingly, we can conclude that Bodhtagri Mudra Buddha Statues in Beopbojeon and those in Daejeokgwangjeon must have been built simultaneously and then enshrined in turn as “Hwaeomibul,” expressing Vairocana Buddha and Locana Buddha.